Posts Tagged ‘Human Nature’

Further to this blog post, see this quote from Daniel Schwindt’s The Case Against the Modern World (2016), which will be the subject of a new book blogging project:

As Frank Herbert, the master of science fiction, once put it: “fear is the mind-killer.” And this is the precise truth, because a person acting in fear loses his capacity for judgment precisely insofar as he is affected by his fear. In fear, he does things that, in a peaceful frame of mind, he’d have found ridiculous. This is why we would expect that, if fear were to become a generalized condition in a civilization, knowledge itself would begin to deteriorate. [p. 35]

There’s a Joseph Conrad title with which I’ve always struggled, not having read the short story: The Secret Sharer (1910). The problem for me is the modifier secret. Is a secret being shared or is someone sharing in secret? Another ambivalent term came up recently at Macro-Futilism (on my blogroll) regarding the term animal farm (not the novel by George Orwell). Is the animal farming or is the animal being farmed? Mention was made that ant and termites share with humans the characteristic that we farm. Apparently, several others do as well. Omission of humans in the linked list is a frustratingly commonplace failure to observe, whether out of ignorance or stupid convention, that humans are animals, too. I also recalled ant farms from boyhood, and although I never had one (maybe because I never had one), I misunderstood that the ants themselves were doing the farming, as opposed to the keeper of the kit farming the ants.

The additional detail at Macro-Futilism that piqued my curiosity, citing John Gowdy’s book Ultrasocial: The Evolution of Human Nature and the Quest for a Sustainable Future (2021), is the contention that animals that farm organize themselves into labor hierarchies (e.g., worker/drone, soldier, and gyne/queen). Whether those hierarchies are a knowing choice (at least on the part of humans) or merely blind adaptation to the needs of agriculturalism is not clearly stated in the blog post or quotations, nor is the possibility of exceptions to formation of hierarchies in the list of other farming species. (Is there a jellyfish hierarchy?) However, lumping together humans, ants, and termites as ultrasocial agricultural species rather suggests that social and/or cultural evolution is driving their inner stratification, not foresight or planning. Put more plainly, humans are little or no different from insects after discovery and adoption of agriculture except for the obviously much higher complexity of human society over other animal farms.

I’ve suggested many times on this blog that humans are not really choosing the course of history (human or otherwise) as it unfolds around us, and further, that trying to drive or channel history in a chosen direction is futile. Rather, history is like a headless (thus, mindless) beast, and humans are mostly along for the ride. Gowdy’s contention regarding agricultural species supports the idea that no one is or can be in charge and that’s we’re all responding to survival pressure and adapting at unconscious levels. We’re not mindless, like insects, but neither are we able to choose our path in the macro-historical sense. The humanist in me — an artifact of Enlightenment liberalism, perhaps (more to say about that in forthcoming posts) — clings still to the assertion that we have agency, meaning choices to make. But those choices typically operate at a far more mundane level than human history. Perhaps political leaders and industrial tycoons have greater influence over human affairs by virtue of armies, weapons, and machinery, but my fear that those decision-makers can really only dominate and destroy, not preserve or create in ways that allow for human flourishing.

Does this explain away scourges like inequality, exploitation, institutional failure, rank incompetence, and corruption, given that each of us responds to a radically different set of influences and available options? Impossible question to answer.

Although disinclined to take the optimistic perspective inhabited by bright-siders, I’m nonetheless unable to live in a state of perpetual fear that would to façile thinkers be more fitting for a pessimist. Yet unrelenting fear is the dominant approach, with every major media outlet constantly stoking a toxic combination of fear and hatred, as though activation and ongoing conditioning of the lizard brain (i.e., the amygdala — or maybe not) in everyone were worthy of the endeavor rather than it being a limited instinctual response, leaping to the fore only when immediate threat presents. I can’t guess the motivations of purveyors of constant fear to discern an endgame, but a few of the dynamics are clear enough to observe.

First thing that comes to mind is that the U.S. in the 1930s and 40s was pacifist and isolationist. Recent memory of the Great War was still keenly felt, and with the difficulties of the 1929 Crash and ensuing Great Depression still very must present, the prospect of engaging in a new, unlimited war (even over there) was not at all attractive to the citizenry. Of course, political leaders always regard (not) entering into war somewhat differently, maybe in terms of opportunity cost. Hard to say. Whether by hook or by crook (I don’t actually know whether advance knowledge of the Japanese attack on Pearl Harbor was suppressed), the U.S. was handily drawn into the war, and a variety of world-historical developments followed that promoted the U.S. (and its sprawling, unacknowledged empire) into the global hegemon, at least after the Soviet Union collapsed and before China rose from a predominantly peasant culture into world economic power. A not-so-subtle hindsight lesson was learned, namely, that against widespread public sentiment and at great cost, the war effort could (not would) provide substantial benefits (if ill-gotten and of questionable desirability).

None of the intervening wars (never declared) or Wars for Dummies (e.g., the war on poverty, the war on crime, the war on drugs) provided similar benefits except to government agencies and careerist administrators. Nor did the war on terror following the 9/11 attacks or subsequent undeclared wars and bombings in Afghanistan, Iraq, Syria, Libya, Yemen, and elsewhere provide benefits. All were massive boondoggles with substantial destruction and loss of life. Yet after 9/11, a body of sweeping legislation was enacted without much public debate or scrutiny — “smuggled in under cover of fear” one might say. The Patriot Act and The National Defense Authorization Act are among the most notable. The conditioned response by the citizenry to perceived but not actual existential fear was consistent: desperate pleading to keep everyone safe from threat (even if it originates in the U.S. government) and tacit approval to roll back civil liberties (even though the citizenry is not itself the threat). The wisdom of the old Benjamin Franklin quote, borne out of a very different era and now rendered more nearly as a bromide, has long been lost on many Americans.

The newest omnipresent threat, literally made-to-order (at least according to some — who can really know when it comes to conspiracy), is the Covid pandemic. Nearly every talking, squawking head in government and the mainstream media (the latter now practically useless except for obvious propaganda functions) is telling everyone who still watches (video and broadcast being the dominant modes) to cower in fear of each other, reduce or refuse human contact and social function, and most of all, take the vaccine-not-really-a-vaccine followed by what is developing into a ongoing series of boosters to maintain fear and anxiety if not indeed provide medical efficacy (no good way to measure and substantiate that, anyway). The drumbeat is loud and unabated, and a large, unthinking (or spineless) portion of the citizenry, cowed and cowering, has basically joined the drum circle, spreading a social consensus that is very, well, un-American. Opinion as to other nations on similar tracks are not ventured here. Running slightly ahead of the pandemic is the mind virus of wokery and its sufferers who demand, among other things, control over others’ thoughts and speech through threats and intimidation, censorship, and social cancellation — usually in the name of safety but without any evidence how driving independent thought underground or into hiding accomplishes anything worthwhile.

Again, motivations and endgame in all this are unclear, though concentration of power to compel seems to be exhilarating. In effect, regular folks are being told, “stand on one leg; good boy; now bark like a dog; very good boy; now get used to it because this shit is never going to end but will surely escalate to intolerability.” It truly surprises me to see police forces around the world harassing, beating, and terrorizing citizens for failing to do as told, however arbitrary or questionable the order or the underlying justification. Waiting for the moment to dawn on rank-and-file officers that their monopoly on use of force is serving and protecting the wrong constituency. (Not holding my breath.) This is the stuff of dystopic novels, except that it’s not limited to fiction and frankly never was. The hotspot(s) shift in terms of time and place, but totalitarian mind and behavioral control never seems to fade or invalidate itself as one might expect. Covid passports to grant full participation in society (signalling compliance, not health) is the early step already adopted by some countries. My repeated warnings over the years of creeping fascism (more coercive style than form of government) appears to be materializing before our very eyes. I’m afraid of what portends, but with what remains of my intact mind, I can’t live in perpetual fear, come what may.

/rant on

The ongoing epistemological crisis is getting no aid or relief from the chattering classes. Case in point: the Feb. 2021 issue of Harper’s Magazine has a special supplement devoted to “Life after Trump,” which divides recent history neatly into reality and unreality commencing from either the announcement of Trump’s candidacy, his unexpected success in the Republican primaries, his even less expected election (and inauguration), or now his removal from office following electoral defeat in Nov. 2020. Take your pick which signals the greatest deflection from history’s “proper” course before being derailed into a false trajectory. Charles Yu and Olivia Laing adopt the reality/unreality dichotomy in their contributions to the special supplement. Yu divides (as do many others) the nation into us and them: supporters of a supposed departure from reality/sanity and those whose clear perception penetrates the illusion. Laing bemoans the inability to distinguish fiction and fantasy from truth, unreality masquerading as your truth, my truth, anyone’s truth given repetition and persuasion sufficient to make it stick. Despite familiarity with these forced, unoriginal metaphors, I don’t believe them for a moment. Worse, they do more to encourage siloed thinking and congratulate the “Resistance” for being on the putative correct side of the glaringly obvious schism in the voting populace. Their arguments support a false binary, perpetuating and reinforcing a distorted and decidedly unhelpful interpretation of recent history. Much better analyses than theirs are available.

So let me state emphatically: like the universe, infinity, and oddly enough consciousness, reality is all-encompassing and unitary. Sure, different aspects can be examined separately, but the whole is nonetheless indivisible. Reality is a complete surround, not something one can opt into or out of. That doesn’t mean one’s mind can’t go elsewhere, either temporarily or permanently, but that does not create or constitute an alternate reality. It’s merely dissociation. Considering the rather extreme limitations of human perceptual apparatuses, it’s frankly inevitable that each of us occupies a unique position, an individual perspective, within a much, much (much, much …) larger reality. Add just a couple more axes to the graph below for time (from nanoseconds to eons) and physical scale (from subatomic to cosmic), and the available portion of reality anyone can grasp is clearly infinitesimally small, yet that tiny, tiny portion is utterly everything for each individual. It’s a weird kind of solipsism.

I get that Harper’s is a literary magazine and that writers/contributors take advantage of the opportunity to flex for whatever diminishing readership has the patience to actually finish their articles. Indeed, in the course of the special supplement, more than a few felicitous concepts and turns of phase appeared. However, despite commonplace protestations, the new chief executive at the helm of the ship of state has not in fact returned the American scene to normal reality after an awful but limited interregnum.

Aside: Citizens are asked to swallow the whopper that the current president, an elder statesman, the so-called leader of the free world, is in full control of this faculties. Funny how his handlers repeatedly erupt like a murder of crows at the first suggestion that a difficult, unvetted question might be posed, inviting the poor fellow to veer even slightly off the teleprompter script. Nope. Lest yet another foot-in-mouth PR disaster occur (too many already to count), he’s whisked away, out of range of cameras and mics before any lasting damage can be done. Everyone is supposed to pretend this charade is somehow normal. On the other hand, considering how many past presidents were plainly puppets, spokespersons, or charlatans (or at least denied the opportunity to enact an agenda), one could argue that the façade is normal. “Pay no attention to the man [or men] behind the curtain. I am the great and powerful Wizard of Oz!”

With some dismay, I admit that the tiny sliver of reality to which many attend incessantly is an even smaller subset of reality, served up via small, handheld devices that fit neatly in one’s pocket. One could say theirs is a pocket reality, mostly mass media controlled by Silicon Valley platforms and their censorious algorithms. Constrained by all things digital, and despite voluminous ephemera, that reality bears little resemblance to what digital refuseniks experience without the blue glare of screens washing all the color from their faces and their own authentic thoughts out of their heads. Instead, I recommend getting outside, into the open air and under the warm glow of the yellow sun, to experience life as an embodied being, not as a mere processor of yet someone else’s pocket reality. That’s how we all start out as children before getting sucked into the machine.

Weirdly, only when the screen size ramps up to 30 feet tall do consumers grow skeptical and critical of storytelling. At just the moment cinema audiences are invited to suspend disbelief, the Reality Principle and logic are applied to character, dialogue, plotting, and make-believe gadgetry, which often fail to ring true. Why does fiction come under such careful scrutiny while reality skates right on by, allowing the credulous to believe whatever they’re fed?

/rant off

Reblogged from here, also offered without comment.

Guy McPherson used to say in his presentations that we’re all born into bondage, meaning that there is no escape from Western civilization and its imperatives, including especially participation in the money economy. The oblique reference to chattel slavery is clumsy, perhaps, but the point is nonetheless clear. For all but a very few, civilization functions like Tolkien’s One Ring, bringing everyone ineluctably under its dominion. Enlightenment cheerleaders celebrate that circumstance and the undisputed material and technological (same thing, really) bounties of the industrial age, but Counter-Enlightenment thinkers recognize reasons for profound discontent. Having blogged at intervals about the emerging Counter-Enlightenment and what’s missing from modern technocratic society, my gnawing guilt by virtue of forced participation in the planet-killing enterprise of industrial civilization is growing intolerable. Skipping past the conclusion drawn by many doomers that collapse and ecocide due to unrestrained human consumption of resources (and the waste stream that follows) have already launched a mass extinction that will extirpate most species (including large mammals such as humans), let me focus instead on gross dysfunction occurring at levels falling more readily within human control.

An Empire of War

Long overdue U.S. troop withdrawal from Afghanistan has already yielded Taliban resurgence, which was a foregone conclusion at whatever point U.S. troops left (and before them, Soviets). After all, the Taliban lives there and had only to wait. Distasteful and inhumane as it may be to Westerners, a powerful faction (religious fanatics) truly wants to live under a 7th-century style of patriarchy. Considering how long the U.S. occupied the country, a new generation of wannabe patriarchs came to adulthood — an unbroken intergenerational descent. Of course, the U.S. (and others) keeps arming them. Indeed, I heard that the U.S. military is considering bombing raids to destroy the war machines left behind as positions were so swiftly abandoned. Oops, too late! This is the handiest example how failed U.S. military escapades extending over decades net nothing of value to anyone besides weapons and ordnance manufacturers and miserable careerists within various government branches and agencies. The costs (e.g., money, lives, honor, sanity) are incalculable and spread with each country where the American Empire engages. Indeed, the military-industrial complex chooses intervention and war over peace at nearly every opportunity (though careful not to poke them bears too hard). And although the American public’s inability to affect policy (unlike the Vietnam War era) doesn’t equate with participation, the notion that it’s a government of the people deposits some of the blame on our heads anyway. My frustration is that nothing is learned and the same war crimes mistakes keep being committed by maniacs who ought to know better.

Crony and Vulture Capitalism

Critics of capitalism are being proven correct far more often than are apologists and earnest capitalists. The two subcategories I most deplore are crony capitalism and vulture capitalism, both of which typically accrue to the benefit of those in no real need of financial assistance. Crony capitalism is deeply embedded within our political system and tilts the economic playing field heavily in favor of those willing to both pay for and grant favors rather than let markets sort themselves out. Vulture capitalism extracts value out of dead hosts vulnerable resource pools by attacking and often killing them off (e.g., Microsoft, Walmart, Amazon), or more charitably, absorbing them to create monopolies, often by hostile takeover at steep discounts. Distressed mortgage holders forced into short sales, default, and eviction is the contemporary example. Rationalizing predatory behavior as competition is deployed regularly.

Other historical economic systems had similarly skewed hierarchies, but none have reached quite the same heartless, absurd levels of inequality as late-stage capitalism. Pointing to competing systems and the rising tide that lifts all boats misdirects people to make ahistorical comparisons. Human psychology normally restricts one’s points of comparison to contemporaries in the same country/region. Under such narrow comparison, the rank injustice of hundred-billionaires (or even simply billionaires) existing at the same time as giant populations of political/economic/climate refugees and the unhoused (the new, glossy euphemism for homelessness) demonstrates the soul-forfeiting callousness of the top quintile and/or 1% — an ancient lesson never learned. Indeed, aspirational nonsense repackages suffering and sells it back to the underclass, which as a matter of definition will always exist but need not have to live as though on an entirely different planet from Richistan.

Human Development

Though I’ve never been a big fan of behaviorism, the idea that a hypercomplex stew of influences, inputs, and stimuli leads to better or worse individual human development, especially in critical childhood years but also throughout life, is pretty undeniable. As individuals aggregate into societies, the health and wellbeing of a given society is linked to the health and wellbeing of those very individuals who are understood metaphorically as the masses. Behaviorism would aim to optimize conditions (as if such a thing were possible), but because American institutions and social systems have been so completely subordinated to capitalism and its distortions, society has stumbled and fumbled from one brand of dysfunction to another, barely staying ahead of revolution or civil war (except that one time …). Indeed, as the decades have worn on from, say, the 1950s (a nearly idyllic postwar reset that looms large in the memories of today’s patrician octogenarians), it’s difficult to imaging how conditions could have deteriorated any worse other than a third world war.

Look no further than the U.S. educational system, both K–12 and higher ed. As with other institutions, education has had its peaks and valleys. However, the crazy, snowballing race to the bottom witnessed in the last few decades is utterly astounding. Stick a pin in it: it’s done. Obviously, some individuals manage to get educated (some doing quite well, even) despite the minefield that must be navigated, but the exception does not prove the rule. Countries that value quality education (e.g., Finland, China, Singapore, Japan, South Korea) in deed, not just in empty words trotted out predictably by every presidential campaign, routinely trounce decidedly middling results in the U.S. and reveal that dysfunctional U.S. political systems and agencies (Federal, state, municipal) just can’t get the job done properly anymore. (Exceptions are always tony suburbs populated by high-earning and -achieving parents who create opportunities and unimpeded pathways for their kids.) Indeed, the giant babysitting project that morphs into underclass school-to-prison and school-to-military service (cannon fodder) pipelines are what education has actually become for many. The opportunity cost of failing to invest in education (or by proxy, American youth) is already having follow-on effects. The low-information voter is not a fiction, and it extends to every American institution that requires clarity to see through the fog machine operated by the mainstream media.

As an armchair social critic, I often struggle to reconcile how history unfolds without a plan, and similarly, how society self-organizes without a plan. Social engineering gets a bad rap for reasons: it doesn’t work (small exceptions exist) and subverts the rights and freedoms of individuals. However, the rank failure to achieve progress (in human terms, not technological terms) does not suggest stasis. By many measures, the conditions in which we live are cratering. For instance, Dr. Gabor Maté discusses the relationship of stress to addiction in a startling interview at Democracy Now! Just how bad is it for most people?

… it never used to be that children grew up in a stressed nuclear family. That wasn’t the normal basis for child development. The normal basis for child development has always been the clan, the tribe, the community, the neighborhood, the extended family. Essentially, post-industrial capitalism has completely destroyed those conditions. People no longer live in communities which are still connected to one another. People don’t work where they live. They don’t shop where they live. The kids don’t go to school, necessarily, where they live. The parents are away most of the day. For the first time in history, children are not spending most of their time around the nurturing adults in their lives. And they’re spending their lives away from the nurturing adults, which is what they need for healthy brain development.

Does that not sound like self-hobbling? A similar argument can be made about human estrangement from the natural world, considering how rural-to-urban migration (largely completed in the U.S. but accelerating in the developing world) has rendered many Americans flatly unable to cope with, say, bugs and dirt and labor (or indeed most any discomfort). Instead, we’ve trapped ourselves within a society that is, as a result of its organizing principles, slowly grinding down everyone and everything. How can any of us (at least those of us without independent wealth) choose not to participate in this wretched concatenation? Nope, we’re all guilty.

“Language is dynamic” is a phrase invoked in praise or derision of shifts in usage. Corollaries include “the only constant is change” and “time’s arrow points in only one direction” — both signalling that stasis is an invalid and ultimately futile conservative value. The flip side might well be the myth of progress, understood in reference not to technological advancement but human nature’s failure to rise above its base (animal) origins. This failure is especially grotesque considering that humans currently albeit temporarily live in an age of material abundance that would provide amply for everyone if that largesse were justly and equitably produced and distributed. However, resources (including labor) are being systematically exploited, diverted, and hoarded by a small, unethical elite (what some call “alpha chimps”) who often use state power to subjugate vulnerable populations to funnel further tribute to the already obscenely wealthy top of the socioeconomic hierarchy. But that’s a different diatribe.

Although I’m sensitive the dynamism of language — especially terms for broad ideas in need of short, snappy neologisms — I’m resistant to adopting most new coin. For instance, multiple colors of pill (red, blue, white, and black to my knowledge) refer to certain narrative complexes that people, in effect, swallow. Similarly, the “blue church” is used to refer to legacy media struggling desperately (and failing) to retain its last shreds of legitimacy and authority. (Dignity is long gone.) Does language really need these terms or are hipsters just being clever? That question probably lacks a definitive answer.

My real interest with this blog post, however, is how the modern digital mediascape has given rise to a curious phenomenon associated with cancel culture: deletion of tweets and social media posts to scrub one’s past of impropriety as though the tweet or post never happened. (I’ve never deleted a post nor have any plans to.) Silicon Valley hegemons can’t resist getting their piece of the action, too, by applying deeply flawed algorithms to everyone’s content to demonetize, restrict, and/or remove (i.e., censor) offensive opinion that runs counter to (shifting) consensus narratives decided upon in their sole discretion as water carriers for officialdom. Algorithmic dragnets are not effective kludges precisely because thoughts are not synonymous with their online expression; one merely points to the other. Used to be said that the Internet is forever, so wait before posting or tweeting a reasonable duration so that irresponsible behavior (opinion and trolling, mostly) can be tempered. Who knows who possesses technical expertise and access to tweet and video archives other than, say, the Wayback Machine? When a public figure says or does something dumb, a search-and-destroy mission is often launched to resurrect offending and damning past utterance. Of course, scrub-a-dub erasure or deletion is merely another attempt to manage narrative and isn’t a plea for forgiveness, which doesn’t exist in the public sphere anyway except for rehabilitated monsters such as past U.S. presidents a/k/a war criminals. And the Internet isn’t in fact forever; ask an archivist.

Shifting language, shifting records, shifting sentiment, shifting intellectual history are all aspects of culture that develop naturally and inevitably over time. We no longer believe, for instance, in the four elements or geocentrism (a/k/a the Aristotelian-Ptolemaic system; never mind the intransigent Flat Earthers who need not be silenced). Darker aspects of these shifts, however, include the remarkable Orwellian insight that “Who controls the past controls the future: who controls the present controls the past” from the 1949 novel Nineteen Eighty-Four. Here’s the passage for context:

Who controls the past, controls the future: who controls the present, controls the past … The mutability of the past is the central tenet of Ingsoc. Past events, it is argued, have no objective existence, but survive only in written records and in human memories. The past is whatever the records and the memories agree upon. And since the Party is in full control of all records, and in equally full control of the minds of its members, it follows that the past is whatever the Party chooses to make it.

In 2021, the awful lesson is taken to heart by multiple parties (not the Party in the novel but wannabes) who have latched maniacally onto Orwellian mechanisms of thought control specifically through the manipulation of records, history, and language. But as mentioned above, policing mere expression is not the same as policing thought itself, at least among those who retain critical thinking skills and independence of mind. I abstain judgment how effective attempted brainwashing is with the masses but will at least mention that Yeonmi Park, who escaped from North Korea in 2007 before settling in the U.S. in 2014, describes the chilling totalitarian thought control exercised by the North Korean government — the stuff of nightmare dystopianism. The template is by now well established and despots everywhere are only too happy to implement it repeatedly, following an evil trajectory that should be resisted at every turn while still possible.

Among those building fame and influence via podcasting on YouTube is Michael Malice. Malice is a journalist (for what organization?) and the author of several books, so he has better preparation and content than many who (like me) offer only loose opinion. He latest book (no link) is The Anarchist Handbook (2021), which appears to be a collection of essays (written by others, curated by Malice) arguing in theoretical support of anarchism (not to be confused with chaos). I say theoretical because, as a hypersocial species of animal, humans never live in significant numbers without forming tribes and societies for the mutual benefit of their members. Malice has been making the rounds discussing his book and is undoubtedly an interesting fellow with well rehearsed arguments. Relatedly, he argues in favor of objectivism, the philosophy of Ayn Rand that has been roundly criticized and dismissed yet continues to be attractive especially to purportedly self-made men and women (especially duped celebrities) of significant wealth and achievement.

Thus far in life, I’ve disdained reading Rand or getting too well acquainted with arguments in favor of anarchism and/or objectivism. As an armchair social critic, my bias skews toward understanding how things work (i.e., Nassim Taleb’s power laws) in actuality rather than in some crackpot theory. As I understand it, the basic argument put forward to support any variety of radical individualism is that everyone working in his or her own rational self-interest, unencumbered by the mores and restrictions of polite society, leads to the greatest (potential?) happiness and prosperity. Self-interest is not equivalent to selfishness, but even if it were, the theorized result would still be better than any alternative. A similar argument is made with respect to economics, known as the invisible hand. In both, hidden forces (often digital or natural algorithms), left alone to perform their work, enhance conditions over time. Natural selection is one such hidden force now better understood as a component of evolutionary theory. (The term theory when used in connection with evolution is an anachronism and misnomer, as the former theory has been scientifically substantiated as a power law.) One could argue as well that human society is a self-organizing entity (disastrously so upon even casual inspection) and that, because of the structure of modernity, we are all situated within a thoroughly social context. Accordingly, the notion that one can or should go it alone is a delusion because it’s flatly impossible to escape the social surround, even in aboriginal cultures, unless one is totally isolated from other humans in what little remains of the wilderness. Of course, those few hardy individuals who retreat into isolation typically bring with them the skills, training, tools, and artifacts of society. A better example might be feral children, lost in the wilderness at an early age and deprived of human society but often taken in by a nonhuman animal (and thus socialized differently).

My preferred metaphor when someone insists on total freedom and isolation away from the maddening crowd is traffic — usually automobile traffic but foot traffic as well. Both are examples of aggregate flow arising out of individual activity, like drops of rain forming into streams, rivers, and floods. When stuck in automobile congestion or jostling for position in foot traffic, it’s worthwhile to remember that you are the traffic, a useful example of synecdoche. Those who buck the flow, cut the line, or drive along the shoulder — often just to be stuck again a little farther ahead — are essentially practicing anarchists or me-firsters, whom the rest of us simply regard as assholes. Cultures differ with respect to the orderliness of queuing, but even in those places where flow is irregular and unpredictable, a high level of coordination (lost on many American drivers who can’t figger a roundabout a/k/a traffic circle) is nonetheless evident.

As I understand it, Malice equates cooperation with tyranny because people defer to competence, which leads to hierarchy, which results in power differentials, which transforms into tyranny (petty or profound). (Sorry, can’t locate the precise formulation.) Obvious benefits (e.g., self-preservation) arising out of mutual coordination (aggregation) such as in traffic flows are obfuscated by theory distilled into nicely constructed quotes. Here’s the interesting thing: Malice has lived in Brooklyn most of his life and doesn’t know how to drive! Negotiating foot traffic has a far lower threshold for serious harm than driving. He reports that relocation to Austin, TX, is imminent, and with it, the purchase of a vehicle. My suspicion is that to stay out of harm’s way, Malice will learn quickly to obey tyrannical traffic laws, cooperate with other drivers, and perhaps even resent the growing number of dangerous assholes disrupting orderly flow like the rest of us — at least until he develops enough skill and confidence to become one of those assholes. The lesson not yet learned from Malice’s overactive theoretical perspective is that in a crowded, potentially dangerous world, others must be taken into account. Repetition of this kindergarten lesson throughout human activity may not be the most pleasant thing for bullies and assholes to accept, but refusing to do so makes one a sociopath.

Coming back to this topic after some time (pt. 1 here). My intention was to expand upon demands for compliance, and unsurprisingly, relevant tidbits continuously pop up in the news. The dystopia American society is building for itself doesn’t disappoint — not that anyone is hoping for such a development (one would guess). It’s merely that certain influential elements of society reliably move toward consolidation of power and credulous citizens predictably forfeit their freedom and autonomy with little or no hesitation. The two main examples to discuss are Black Lives Matter (BLM) and the response to to the global pandemic, which have occurred simultaneously but are not particularly related.

The BLM movement began in summer 2013 but boiled over in summer 2020 on the heels of the George Floyd killing, with protests spilling over into straightforward looting, mayhem, and lawlessness. That fit of high emotional pique found many protester accosting random strangers in public and demanding a raised fist in support of the movement, which was always ideologically disorganized but became irrational and power-hungry as Wokedom discovered its ability to submit others to its will. In response, many businesses erected what I’ve heard called don’t-hurt-me walls in apparent support of BLM and celebration of black culture so that windows would not be smashed and stores ransacked. Roving protests in numerous cities demanded shows of support, though with what exactly was never clear, from anyone encountered. Ultimately, protests morphed into a sort of protection racket, and agitators learned to enjoy making others acquiesce to arbitrary demands. Many schools and corporations now conduct mandatory training to, among other things, identify unconscious bias, which has the distinct aroma of original sin that can never be assuaged or forgiven. It’s entirely understandable that many individuals, under considerable pressure to conform as moral panic seized the country, play along to keep the peace or keep their jobs. Backlash is building, of course.

The much larger example affecting everyone, nationwide and globally, is the response to the pandemic. Although quarantines have been used in the past to limit regional outbreaks of infectious disease, the global lockdown of business and travel was something entirely new. Despite of lack of evidence of efficacy, the precautionary principle prevailed and nearly everyone was forced into home sequestration and later, after an embarrassingly stupid scandal (in the U.S.), made to don masks when venturing out in public. As waves of viral infection and death rolled across the globe, political leaders learned to enjoy making citizens acquiesce to capricious and often contradictory demands. Like BLM, a loose consensus emerged about the “correct” way to handle the needs of the moment, but the science and demographics of the virus produced widely variant interpretations of such correctness. A truly coordinated national response in the U.S. never coalesced, and hindsight has judged the whole morass a fundamentally botched job of maintaining public health in most countries.

But political leaders weren’t done demanding compliance. Any entirely novel vaccine protocol was rushed into production after emergency use authorization was obtained and indemnification (against what?) was granted to the pharma companies that developed competing vaccines. Whether this historical moment will turn out to be something akin to the thalidomide scandal remains to be seen, but at the very least, the citizenry is being driven heavily toward participation in a global medical experiment. Some states even offer million-dollar lotteries to incentivize individuals to comply and take the jab. Open discussion of risks associated with the new vaccines has been largely off limits, and a two-tier society is already emerging: the vaccinated and the unclean (which is ironic, since many of the unclean have never been sick).

Worse yet (and like the don’t-hurt-me walls), many organizations are adopting as-yet-unproven protocols and requiring vaccination for participants in their activities (e.g., schools, sports, concerts) or simply to keep one’s job. The mask mandate was a tolerable discomfort (though not without many principled refusals), but forcing others to be crash test dummies experimental test subjects is well beyond the pale. Considering how the narrative continues to evolve and transform, thoughtful individuals trying to evaluate competing truth claims for themselves are unable to get clear, authoritative answers. Indeed, it’s hard to imagine a situation where authorities in politics, medicine, science, and journalism could worked so assiduously to undermine their own credibility. Predictably, heads (or boards of directors) of many organizations are learning to enjoy the newly discovered power to transform their organizations into petty fiefdoms and demand compliance from individuals — usually under the claim of public safety (“for the children” being unavailable this time). Considering how little efficacy has yet been truly demonstrated with any of the various regimes erected to contain or stall the pandemic, the notion that precautions undertaken have been worth giving injudicious authority to people up and down various power hierarchies to compel individuals remains just that: a notion.

Tyrants and bullies never seem to tire of watching others do the submission dance. In the next round, be ready to hop on one leg and/or bark like a dog when someone flexes on you. Land of the free and home of the brave no longer.


The CDC just announced an emergency meeting to be held (virtually) June 18 to investigate reports (800+ via the Vaccination Adverse Effect Reporting System (VAERS), which almost no one had heard of only a month ago) of heart inflammation in adolescents following vaccination against the covid virus. Significant underreporting is anticipated following the circular logic that since authorities declared the vaccines safe prematurely (without standard scientific evidence to support such a statement), the effects cannot be due to the vaccine. What will be the effect of over 140 million people having been assured that vaccination is entirely safe, taken the jab, and then discovered “wait! maybe not so much ….” Will the complete erosion of trust in what we’re instructed told by officialdom and its mouthpieces in journalism spark widespread, organized, grassroots defiance once the bedrock truth is laid bare? Should it?

Having grown up in an ostensibly free, open society animated by liberal Western ideology, it’s fair to say in hindsight that I internalized a variety of assumptions (and illusions) regarding the role of the individual vis-à-vis society. The operative word here is ostensibly owing to the fact that society has always restricted pure expressions of individuality to some degree through socialization and pressure to conform, so freedom has always been constrained. That was one of the takeaways from my reading (long ago in high school) of Albert Camus’ novel The Stranger (1942) (British: The Outsider; French: L’Étranger), namely, that no matter how free one might believe oneself to be, if one refuses (radically, absurdly) to play by society’s rules and expectations, one will be destroyed. The basic, irresolvable conflict is also present in the concerto principle in classical music, which presents the soloist in dialogue with or in antithesis to the ensemble. Perhaps no work exemplifies this better than the 2nd movement of Ludwig van Beethoven’s Concerto No. 4 for piano and orchestra. A similar dialogue if found in the third movement of Gustav Mahler’s Symphony No. 3, though dialogue there might be better understood as man vs. nature. The significant point of similarity is not the musical style or themes but how the individual/man is ultimately subdued or absorbed by society/nature.

Aside: A broader examination of narrative conflict would include four traditional categories: (1) man vs. man, (2) man vs. nature, (3) man vs. self, and (4) man vs. society. Updated versions, often offered as tips for aspiring writers, sometimes include breakout conflicts (i.e., subcategories): (1) person vs. fate/god, (2) person vs. self, (3) person vs. person, (4) person vs. society, (5) person vs. nature, (6) person vs. supernatural, and (7) person vs. technology. Note that modern sensibilities demand use of person instead of man.

My reason for bringing up such disparate cultural artifacts is to provide context. Relying on my appreciation of the Zeitgeist, liberal Western ideology is undergoing a radical rethinking, with Woke activists in particular pretending to emancipate oppressed people when flattening of society is probably the hidden objective. Thus, Wokesters are not really freeing anyone, and flattening mechanisms are pulling people down, not building people up. On top of that, they are targeting the wrong oppressors. If leveling is meant to occur along various markers of identity (race, sexual and gender orientation, religion, political affiliation, nationality, etc.), the true conflict in the modern era has always been socioeconomic, i.e., the ownership class against all others. Sure, differences along identitarian lines have been used to oppress, but oppressors are merely using a surface characteristic to distract from their excessive power. The dispossessed oddly fail to recognize their true enemies, projecting animus instead on those with whom grievances are shared. Similarly, Wokesters are busy exploiting their newfound (albeit momentary) power to question the accepted paradigm and force RightThink on others. Yet traditional power holders are not especially threatened by squabbles among the oppressed masses. Moreover, it’s not quite accurate to say that the identitarian left is rethinking the established order. Whatever is happening is arguably occurring at a deeper, irrational level than any thoughtful, principled, political action meant to benefit a confluence of interest groups (not unlike the impossible-to-sort confluence of identities everyone has).

Although I haven’t read Howard Zinn’s A People’s History of the United States (1980), I gather that Zinn believed history should not be told from the winners’ perspective (i.e., that of the ownership and ruling classes, significant overlap acknowledged), or from top down, but instead through the lens of the masses (i.e., the people, a large segment of whom are oppressed and/or dispossessed), or from the bottom up. This reorientation applies not only within a given society or political entity but among nations. (Any guess which countries are the worst oppressors at the moment? Would be a long list.) Moreover, counter to the standard or accepted histories most of us learn, preparation of the U.S. Constitution and indeed quite a lot of U.S. history are deeply corrupt and oppressive by design. It should be obvious that the state (or nation, if one prefers), with its insistence on personal property and personal freedom (though only for a narrow class of landed gentry back in the day, plutocrats and corporatists today), systematically rolled over everyone else — none so egregiously as Native Americans, African slaves, and immigrants. Many early institutions in U.S. political history were in fact created as bulwarks against various forms of popular resistance, notably slave revolts. Thus, tensions and conflicts that might be mistakenly chalked up as man vs. society can be better characterized as man vs. the state, with the state having been erected specifically to preserve prerogatives of the ownership class.

More to come in part 2 and beyond.